He who sees all existence as his own expansion, regarding the universe as not separate from himself, thereby gains mastery over the very essence of creation. For this reason, he is known as the subduer of all—just as, among all creatures, the lion is acclaimed as the subduer of beasts. There is no animal that does not fear the lion; thus, he is called the lion. The syllables of his name hold deep meaning: ‘sha’ signifies happiness and bliss, ‘ma’ denotes the person or purusha, and ‘va’ is said to represent Shakti, immortality, and union. In this way, one is taught to worship Shiva by recognizing one’s own self as non-different from Shiva. Therefore, before applying sacred ash, one should first wear the tripundra—the three horizontal lines of ash—upon the forehead in the highest manner, whether at the time of worship, with water for purification, or even without water. Regardless of whether it is day or night, and whether one is a woman or a man, for the purpose of worship, one should wear the tripundra made of bhasma (sacred ash) with water. Whoever, having adorned themselves with the tripundra of bhasma and water, proceeds to worship, will certainly attain the complete fruit of Shiva worship. When one wears bhasma while reciting the Shiva mantra, such a person is truly an ascetic, a follower of Shiva, devoted solely to him. One who has taken the Shiva vow, being wholly dedicated, need not observe the usual rules of impurity or pollution by birth; he should simply wear the mark of sacred ash on his forehead, even if applied with earth. Whether the ash is applied by his own hand or by the hand of his guru, this mark is the sign of a Shiva devotee; it is said to restrain the qualities (gunas), and this is the deeper meaning of the word ‘guru.’ The guru dispels qualities such as passion and others, transcending all gunas; in this way, Supreme Shiva himself is manifest in the form of the guru. Having dispelled the three qualities, the guru first awakens Shiva in the disciple; therefore, for those who trust him, he is truly called ‘guru.’ The wise recognize the guru’s body as the guru’s linga; service to the guru is itself worship of the guru’s linga. With body, mind, and speech, the disciple listens and serves, faithfully carrying out whatever the guru has previously instructed, whether it seems possible or impossible. The pure-minded disciple accomplishes this, even offering his very life and wealth; such a one is fit for initiation. Having given all things, beginning with his body, to the guru, the good disciple, after offering the first portion, may eat only with the guru’s permission. The disciple is considered a son, always, due to the sacred connection of discipleship. The tongue, linga, mantra, semen, ear, and womb are consecrated through this relationship. Born as a son in this way, the mantra-born son should worship the guru as his father; for while the father brings the son into worldly existence, the guru as awakener leads him across the ocean of worldly life. Knowing the difference between the two, one should worship the guru as father. With wealth and possessions acquired by his own efforts, the disciple should serve all the guru’s limbs, from feet to hair, honoring every part. With offerings of wealth, sandals, and other objects, by touching the feet, bathing, anointing, making offerings, and serving food, the disciple should worship the guru. Worship of the guru is indeed worship of Shiva, the Supreme Self; whatever remains from the guru’s use becomes purifying for the disciple. The guru’s leavings—be it water, food, or anything else—are considered the remnants of Shiva and should be accepted and consumed by disciples and Shiva devotees, O twice-born. Without the guru’s permission, to take anything is as if one were a thief; but whatever the guru especially bestows, one should receive with utmost care and reverence. The guru, who knows all distinctions, removes ignorance and leads the disciple to the goal. At the very beginning, obstacles must be removed to ensure the completion of any sacred act. When an act is performed fully and without hindrance, it yields its true fruit. Therefore, the wise always worship the Lord of obstacles at the start of every undertaking. For the removal of all afflictions, the wise worship all the gods: for fevers, tumors, diseases, and all afflictions regarded as arising from oneself; for troubles caused by spirits, jackals, and the like, as well as from ants and similar creatures, and also from the sudden fall of lizards and other animals. In the house, if one sees a tortoise, a snake, a woman of ill repute, or a wicked person, or in matters concerning trees, women, cows, and similar things—especially at the time of birth—these are all considered significant. When impending sorrow appears, these are considered to be of material origin: impurity, the fall of Saturn, and great epidemics as well. Fever, epidemic disease, contagious illness, cow-pox, smallpox, birth-star conjunctions, planetary transits, and planetary conjunctions in one’s own sign are all included. Evil dreams and the like are considered divine afflictions; also, when a corpse, an outcaste, or a fallen person is touched and enters the house. When such signs arise, indicating impending sorrow, the wise should perform a pacifying sacrifice to quell those faults. This ritual may be performed in a temple, cowshed, stupa, or even in the courtyard of a house, on a raised and well-decorated platform, or in any clean place. Place only as much rice or grain as needed, smooth it out, and draw a lotus in the center, then draw a square around it. Wrap a pot with a thread, fumigate it with fresh guggul, and place a large pot in the center; similarly, set pots at the four directions. Fill the eight pots with water purified by mantra, along with five auspicious substances, and insert stalks of mango and other sacred plants. Place the nine gems, beginning with sapphire, in proper order. The wise should appoint a priest skilled in ritual, together with his wife. Golden images of Vishnu and of Indra and the other deities are to be placed. With head bowed, worship Vishnu in the central pot and also perform the outer worship. In the directions beginning with the east, worship Indra and the others in order, using the appropriate mantras, and at the end, offer the oblations with their respective names. In this way, through devotion, purity, and proper ritual, all obstacles are removed and the path to Shiva is made clear.